Podcasts about Sefer Torah

Discussion of changing Shul to Beis Midrash, selling old Sefer Torah to buy new, selling Shul in various applications

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** A number of different applications are available providing the entire text of the Siddur of one's smartphone. Is it permissible to pray using such an application? The Gemara in Masechet Berachot (23) establishes that while praying the Amida, it is forbidden to hold in one's hand certain objects – such as Tefillin, a Sefer Torah, money, and a knife. We find among the commentators two explanations for this Halacha. Rashi explains that the items mentioned by the Gemara are items which one worries about falling, either because they are sacred items, because they might hurt him if they fall, or because they are expensive items which could break or get ruined if they fall. When holding such an item, one's mind is preoccupied, ensuring not to drop it, making it very difficult to concentrate, and for this reason, Rashi explains, Halacha forbids holding such items while praying. The Nimukeh Yosef (Rav Yosef Habiba, Spain, early 15th century) explains differently. In his view, the Gemara chose these examples only because these are common items, and in truth, Halacha forbids holding anything in one's hand while praying the Amida. The Shulhan Aruch (Orah Haim 96) clearly follows Rashi's view, citing the Gemara's ruling and then explaining, "…because a person's mind is on them, so that they do not fall," and this will disrupt one's concentration during prayer. The Mishna Berura (Rav Yisrael Meir Ha'kohen of Radin, 1839-1933) clarifies that according to the Shulhan Aruch, only items which one is worried about protecting, or to ensure that they would not fall on his feet, are included in this Halacha. This would include a baby, who one quite obviously must ensure not to drop, as the Mishna Berura cites from the Hida (Rav Haim David Azulai, 1724-1806). The Mishna Berura then notes that some disagree with the Shulhan Aruch, and forbid holding any item during the Amida, referring, of course, to the Nimukeh Yosef's stringent opinion. The Taz (Rav David Segal, 1586-1667) follows the stringent view of the Nimukeh Yosef. It should be noted that the Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, 1745-1813) maintained that even according to the Shulhan Aruch's view, there is a Misva Min Ha'mubhar (higher standard of Misva observance) not to hold anything at all during the Amida. At first glance, holding a phone which is worth hundreds of dollars, and which could break if it is dropped, would certainly be forbidden according to both opinions. However, the Shulhan Aruch writes in that same chapter that it is permissible while reciting the Amida to hold a Siddur from which one prays, despite the fact that sacred books are generally forbidden to be held during the Amida. Since the Siddur is held for the purpose of Tefila, it does not fall under the prohibition. Holding the Siddur serves to enhance one's ability to pray, rather than compromise his ability to pray, and therefore, this is permissible. This would apply to a smartphone, as well. If one uses the Siddur application on the device, then the device becomes no different from a Siddur, which may be held while reciting the Amida. (Of course, this does not satisfy the "Misva Min Ha'mubhar" not to hold anything during the Amida, as understood by the Shulhan Aruch Ha'Rav, but one who does not know the prayer text from memory must in any event hold a Siddur and thus cannot abide by this standard.) However, this applies on the condition that one first turns off all notifications, and silences the phone. Needless to say, if the phone rings, or if a notification appears on the screen, even for just a moment, this causes a distraction during prayer. Therefore, one must ensure before praying with a smartphone that he disables all functions which could potentially distract him during the Tefila, so that the smartphone at that time serves only as a Siddur. Additionally, although it is permissible to pray from a mobile phone, this should not be done unless it is necessary. Firstly, Rav Gamliel Rabinowitz (contemporary) cites a passage from the Sefer Hasidim warning that one's prayers are not answered if he prays from a Siddur which was published by a wicked person. Quite obviously, we do not know the people who produced any given mobile device. Although this is not a Halachic consideration which would lead us to forbid the use of a mobile device for praying, it suffices to make it preferable to use a standard Siddur. More importantly, using a mobile phone during prayer compromises the aura of sanctity in the synagogue. There is a certain ambiance of holiness and reverence which must characterize a house of prayer, and this ambiance is diminished, at least to some degree, by the sight of a person looking at his phone. Therefore, while it is Halachically permissible to use such a device for prayer, this should be done only when one has no alternative, when he finds himself in a place without a Siddur and he does not know the prayer text from memory. In conclusion, it is worth nothing the famous Halachic dictum, "En Kategor Na'asa Sanigor" – "a prosecutor cannot become a defender." This principle has certain applications for the service on the High Holidays, forbidding the use of certain things which are associated with sins which our nation has committed. But it might also be relevant to the question of using a smartphone for prayer. If one uses his phone for improper activities, such as wasting time, or worse, then it is a "prosecutor" against him, Heaven forbid, which cannot then be used as his "defender" in helping him pray to G-d and ask for His compassion and assistance. Summary: It is Halachically permissible to pray from a Siddur application on one's mobile phone, as long as one disables calls, notifications and all features which could disrupt his prayer. However, it is far preferable to use a Siddur, and a phone should be used only when a Siddur is not available.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On Purim morning, one should make an effort to wake up extra early and recite Tehilim. This is based on the Hida (Rav Haim Yosef David Azulai, 1724-1807), who writes in his "Devash L'fi" that there are five special days during the year that one should arise at "Hashkama"-extra early: Tisha B'ab, Shabuot, Rosh Hashana, Hoshana Rabba and Purim. He says that this is alluded to in the word "AVRaHaM" in the verse "Vayashkem AVRraHaM BaBoker"-Avraham arose early in the morning. The letter "Aleph" of Avraham, hints to "Echa" which is read on Tisha B'ab; the "Vet" refers to Shabuot on which the Torah was given, and the Torah begins with the letter "Bet;" the "Resh" refers to Rosh Hashana; the "Heh" alludes to Hoshana Rabbah; and the "Mem" hints to the Megillah of Purim. *** The special Tefila of "Al Hanisim" is inserted into the Amidah of Purim. If one forgot to do so, he does not have to go back and repeat the Amidah. Nevertheless, it is preferable to recite the "Al Hanisim" at the expense of prolonging his Amidah and missing the Kedusha with the Sibbur, than to skip it and finish earlier. *** The Torah reading for Purim is "VaYavo Amalek," in Parshat B'shalach. Since it only has nine verses, the accepted custom is to read the last verse twice to complete the requisite ten verses need for a public Torah reading. It is important for everyone to hear this Parasha. Those who missed hearing Parashat Zachor can fulfill the Misva with this reading, if they have intent to do so. The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939, Ch. 693:25) writes that if someone cannot attend Bet Knesset on Purim day, he should read this passage by himself at home with the Ta'amim (cantillation). After reading the Torah, the Tefila continues with "Ashreh" and the beginning of "Uva Lesion." The Megillah is read before the Pasuk "V'atah Kadosh." In the morning, "Shehecheyanu" is not recited on the Megillah, according to the practice of the Sepharadim. The Sefer Torah is kept out until after the Megillah is read, because the Megillah states, "LaYehudim Hayta Orah V'simcha, V'saon V'y'kar"-the Jews had light and joy and happiness and glory. The Gemara understands that Orah (light) refers to the light of the Torah. One should not take off his Tefilin before the completion of the Megillah, because the same verse says that the Jews had "Y'kar"-glory. The Gemara understands that it is referring to Tefilin. In fact, the custom is to kiss the Tefilin when that word is read. If there is a Brit Mila, some say that it is performed prior to the Megillah reading to correspond to a word in that same Pasuk "Sason"-joy, which the Hachamim understand to be Brit Mila. However, the accepted practice is to conduct the Mila after Shaharit. *** There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megillah, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megillah, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet Hashachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. *** It is prohibited to eat even a small amount before hearing the Megillah on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megillah promptly, so that they can eat. *** Immediately after Shaharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday. *** The Shulhan Aruch rules that the Beracha of Shehecheyanu is not recited before reading the Megillah in the morning. This applies even if one did not fulfill the Misva of Megillah the previous night. One should have in mind to include the other Misvot when he hears the Beracha at night. *** The Hida (Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit. There is a widespread custom to don costumes on Purim. The Hida mentions this specifically regarding the Seudah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tiferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.

"Welcome to our final class on Pirkei Shira . The student of Rabbi Chanina ben Dosa, Rabbi Yeshaya, fasted 85 times because of a profound question: Dogs, described as 'brazen of spirit' and 'insatiable,' are granted the merit to recite shira (song). How could dogs, of all creatures, deserve the zechut (merit) to sing a song, especially the final song in Pirkei Shira ? An angel appeared to Rabbi Yeshaya and said, 'Yeshaya, how much longer will you fast over this matter? I swear that since this was revealed to the prophet Chavakuk, it has not been revealed to anyone else. I am telling you now because you are a student of a great man, Chanina ben Dosa. I have been sent from Heaven to reveal the answer.' The answer is: Dogs are granted this merit because they did not bark when the Jewish people left Egypt. Furthermore, they are rewarded by having their excrement used in tanning hides, which are essential for writing Sefer Torah scrolls. This explanation seems cryptic. Why are dogs considered worse than other animals? Many unkosher animals sing songs in Pirkei Shira . What is so problematic about the dog? Rav David Cohen, the Rosh Yeshiva of Chevron, explains in his book Mizmor LeDavid (page 201) that shira is fundamentally an act of praise and Hallel (glorification) to Hashem. Brazenness is the antithesis of praise, as praise inherently involves hoda'ah (acknowledgment), which means admitting that someone else is greater than you. The opposite of modeh (one who admits) is me'eiz panav (one who is brazen). The Gemara in Bava Metzia 3a states that denying a debt is an act of brazenness. Someone who borrows money and denies it is the opposite of someone who admits their debt, whether fully or partially. Therefore, dogs, known for their ultimate brazenness, seem incompatible with the concept of shira . However, there is a deeper understanding. The Zohar (volume 2, 61a) states that the dog represents Amalek. This is echoed by Rashi, who, in his commentary on Shemot, connects Amalek's attack to the Jewish people's doubt about God's presence. Rashi uses the analogy of a father carrying his son, who then questions the father's whereabouts, leading to a dog biting him. Similarly, when the Jewish people questioned God's presence after leaving Egypt, Amalek attacked. Amalek is the dog, representing fundamental evil. The question remains: how can these brazen dogs sing a song? It seems contradictory. Interestingly, this class is being recorded on Ta'anit Esther, when we recite Psalm 22, Lamnatzeach al Ayelet Hashachar , which speaks of Esther's prayers and challenges. In Psalm 22:21, Esther prays to be saved from the dog, which the Sefer Toldot Yaakov Yosef identifies as Amalek. The incredible revelation is that the dogs did not bark on the night of Yetziat Mitzrayim (the Exodus from Egypt) because the revelation of God was so immense. We recite Hallel Hagadol (the full Hallel) on this night, which is the antithesis of Amalek. The profound revelation silenced Amalek. The dog could not bark. This was the one positive action Amalek performed. However, this silence was fleeting. Rav David Cohen explains that in Az Yashir , it says, ' Azi v'zimrat Yah ' (My strength and song come from God), using only a partial name of Hashem. He explains that Amalek's existence prevents the full manifestation of God's name, as stated in Shemot, ' Ki yad al kes Yah ' (God's hand is on His throne), where 'kes' is spelled out as 'kisei' (throne), representing an incomplete name. This is particularly relevant in Az Yashir because Amalek opposes shira , attempting to undermine it. Only for a brief moment in history was Amalek silent, allowing the dog to not bark. The Chatam Sofer, in his Drashot , adds that contentment leads to praise and gratitude, while spiritual growth requires continuous seeking. We say Modim (thanks) without asking for more, but we strive for more in avodat Hashem (divine service). The dog, known for its insatiability, sings shira only for the one moment when it was silenced by divine revelation. It celebrates this single instance of restraint. This insight is particularly relevant to a student of Chanina ben Dosa, who was content with little. The student struggled to understand how the dog, the antithesis of his rebbe's contentment, could sing shira . This reveals the paradox: the dog celebrates the one moment it mirrored Chanina ben Dosa's contentment. This concludes our study of Pirkei Shira . The dog represents the antithesis of praise, while our goal is to praise Hashem. In physicality, we should be content, but in spirituality, we should always strive for more. The Zohar, quoted by Rav Chaim Palagi, notes that on Rosh Hashanah, some people only ask for material blessings, exhibiting the brazenness of dogs. Instead, they should humble themselves before Hashem. This is the essence of Pirkei Shira : to reach the level of bowing in humility, which the dog fails to do. Finally, Chanina ben Dosa was also the antithesis of Amalek, who was powerful in black magic ( kishuf ). When Yehoshua fought Amalek, he brought those who could undo kishuf . Chanina ben Dosa, however, demonstrated that ' ein od milvado ' (there is none besides Him), as even witches could not cast spells on him. This is the final message of Pirkei Shira and the dogs. It connects beautifully to Purim, where we overcome the brazenness of Haman, who represents Amalek, with hoda'ah (acknowledgment and gratitude)."

1)     What is the meaning of מעין הברכות, said on Shabbos eve?[1]2)    My mechutan and I share the same first name. Is that an issue?[2]3)    Four seminary girls agreed to go jeeping together on a day off and to share the cost. One girl fell ill and pulled out. Does she still have to pay her share?[3]4)    A boy was born on the 30th of Adar 1. His Barmitzvah isin a regular year, but which day?[4]5)    We have two men wishing to have Maftir this Shabbos [Zochor], but only one Baal Korei. Could we take another Sefer Torah to a side room just for Maftir, thus enabling two Maftirim? [5]6)    At Shacharis, the 10th man left during Chazoras haShatz.Does the Chazan say the half-Kaddish as well the KaddishTiskabel?[6]7)    What is the source for the Chabad custom to recite Morning Brochos at home, unlike the general Ashkenaz custom – to recite those brochos in Shul?[7]8)   When leining megillah for others after having fulfilled the mitzvah of megillah for oneself: should the reader make the brochos on behalf of the listeners? If the listeners say the brocho, should the nusach of the brocho change to lishmoa megilla? [8]9)    What should be done about the brocho shehechyonu?10)  Feedback on Jewish name that became obsolete:[9]https://us02web.zoom.us/j/9764852268?omn=89886673325Index to previous Panorama Shiurim: PanoramaIndex 2 - Google DocsNext Shiur: Thursday 20th Adar (20thMarch) 8:30 – 9:30.[1] בסדור 'שילמורא' פירש כעין ברכות מ א: "בכל יום ויום תן לו מעין ברכותיו". הכפלת מעין'מודים' בברכה זו – כתב שם שהוא כנגד 'מודים דרבנן'.[2] צוואת ר' יהודההחסיד אות כד. שלחן מנחם ח"ו סי' לב. וראה שבח הנישואין עמ' 92.[3] אמרי יעקב (על שוע"רחו"מ דיני שאלה סכ"א) בביאורים, ע' רסא; פסקי המשפט סי' שלג אות ב.[4] במשנ"ב סי' תקסחס"ק מב כתב לענין יארצייט שיעשה בל' שבט. אבל בשו"ת אגרות משה(יו"ד ג קנט) כתב: ר"ח ניסן. ולענין בר-מצוה, במשנ"ב מהדורת 'דרשו'(סי' נה מס' 57) הובאו דעות שונות ושראוי להחמיר בכל ענין.[5] פסקי תשובותסרפ"ד אות ב ואות ו כתב שזה אפשרי ומציין לאג"מ ח"אסק"ב.  [6] ראה שו"ע סי' נהס"ג בהגה; משנ"ב שם סקי"ט; שוע"ר שם ס"ה. והשואל טעהבהבנת לשון המקור בשו"ת תרומת הדשן סי' טו.[7] כן נהג האריז"ל (שערהכוונות ע' ג; כף החיים סי' ו סק"ג). וכן מרומז בסדור אדה"ז לפני 'מהטובו'. [8] ראהנתיבים בשדה השליחות ח"ב פט"ז סעיפים ה-ו. [9] יומן ר' נ"י). 

Halachah From The Parshah Series: Parshas Ki Savo - Hagbah and Gelilah of the Sefer Torah 09/01/2020

Rabbi Feiner shiurim

What About a Sefer Torah?

In this deeply moving episode, we hear the powerful story of Avi Roth, a father who endured the unimaginable—the loss of his young daughter, Chana Ahuva. Avi shares how this painful journey reshaped his understanding of Emunah and Bitachon, transforming his life and career in ways he never expected. Through personal stories, Torah insights, and profound lessons, he reflects on the purpose of life's challenges. This episode is a testament to resilience, faith, and the enduring strength found in trusting Hashem.Support Chana Ahuva's Legacy: To contribute to the writing of a Sefer Torah in her memory, click here or go to https://thechesedfund.com/peoplewhocare/sefer-torah. Join the Conversation: Be part of our growing community! Join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up ★ Support this podcast ★

Rebbe said why about 770??! Only upgrade in shul!!! Don't sell siddurim for newer siddurim???!! When can you sell a Sefer Torah!? Pizza Hut hock!

Leining from a Chumash??! Buying sefer = Writing Torah??! Find mistake in Sefer Torah, what now??? Don't sell your books!!!? Reading from Pasul Torah is okay?

1)     In Tehilim #37 there are verses beginning with each of the א-ב in sequence, with the exception of the letter ע. Why was that letter omitted?[1] 2)    Our Beis Chabad has a set time for Friday-night Maariv. Due to the fast this Friday, may I make Kiddush and break my fast before Maariv?[2] 3)    Purim this year is on a Friday. Would we be allowed to start our communal Purim meal close before Shabbos, pause for candle-lighting, and then continue with Kiddush & Lechem Mishne and the Shabbos meal?[3] 4)    Lechatchila the Purim feast should be earlier in the day. Is that before noon or before the 10th hour?[4] 5)    May a gold pendant with Hashem's name be melted and recycled?[5] 6)    I immersed utensils in a body of water that's only there following rainfall. Is that valid?[6] 7)    May I hold on to my Maaser-money long-term, or must I distribute it sooner than later?[7] 8)    What is the source of the custom not to visit the same grave twice in the same day?[8] 9)    At the opening of this week's Sedra there is no gap in the Sefer Torah[9]. What if the Sofer did leave a space of two letters?[10] 10)  Feedback on the Eggrolls: If deep-fried, they are Mezonos. [1] על פי קידושין ל, א. [2] ראה פסקי תשובות סי' רעא הע' 53. [איהו מיירי מבעוד יום, ולכך מצריך קבלת שבת תחלה. אבל בנדו"ד כבר קידש היום]. אכן לפמ"ש בשו"ע סי' רלה ס"ב ובמשנ"ב שם סקט"ז, לא יאכל 'מזונות' יותר מכביצה. [3] דיני פורס מפה ומקדש – בשוע"ר סי' רעא סעיפים י-יא. וראה נתיבים בשדה השליחות ח"ב ע' 151. עצה לבעל נפש: לקיים סעודתו בשחר, ולא יתחיל הסעודה עם האורחים, ובהגיע הזמן אז יברך על היין ולחם-משנה כרגיל. [4] ב'נתיבים' שם כתבתי להתיר להתחיל הסעודה לכתחילה עד שעה עשירית – ע"פ שוע"ר סי' רמט ס"ז. אבל ברמ"א כתב לערוך הסעודה בשחרית, והוא ע"פ מנהגי ר' אייזיק טירנא. וכתב בקצות השלחן (סי' סט הע' ח) שי"ל דשאני סעודת פורים דשכיחא בה שכרות. וראה העו"ב גל' תתיד. אכן בשו"ת מהרי"ל סי' נו:ח מתיר עד שעה י'. [5] דין מחיקת השם – יו"ד סי' רעו ס"ט. [6] קצור שו"ע סי' לז ס"ב. [7] ראה שו"ע יו"ד סי' רנז ס"ג. ההיתר לתת לגבאים לצרף אותה לזהב – פירש בערוך השלחן, כי לולא כן אסור לגבאי לפרוט לעצמו כו'. ולולא דבריו הו"א שהכוונה שהם רשאים לשמור הממון לזמן ממושך. ציטוט מס' דרך אמונה הל' מתנות עניים פ"ח. [8] צוואת ר' יהודה החסיד אות יב. [9] ראה רש"י על הפסוק. ובתורה שלימה מביא מכמה מדרשים ומזח"א רטז ע"ב. בלשון אדה"ז (שו"ת סי' א): "סתומה גמורה". וא"ת שחלוקת הפרשיות אינה מן התורה? י"ל מזה שעזרא תיקן להתחיל הקריאה השבועית מפסוק זה, משמע שזה ענין חדש. וא"כ למה לא הוצבה כאן הפסקת פרשה - ראה תורה שלימה כאן. [10] בש"ך יו"ד סי' ערה סק"א מביא בשם הב"ח להקל בעשה ריוח במקום שאין פרשה, ומסיק "ואין דבריו מוכרחים". גם הט"ז שם סק"א פוסל. אכן בנדו"ד, ראה שו"ת חיים שאל סי' עד:ה שהקיל בזה.

#327> We discussed the Amsterdam community and Ets Haim Yeshiva, the Journal/Shu't Pri Ets Haim, Dicta & AI's role in bringing this material back to life, how AI works with texts, and much more.> The newly released Pri Ets Haim digital edition: https://peh.dicta.org.il/ > Dicta homepage: https://dicta.org.il/ > The University of Toronto link: https://pehh.library.utoronto.ca/> Here are specific dicta links to the Pri Ets Haim material I specifically referred to> Hakdamah by Moses Gomez de Mesquita: https://peh.dicta.org.il/book/prietshaim/prietshaim-005.0> Tshuva on Marranos https://peh.dicta.org.il/book/prietshaim/prietshaim-449> Tshuva on Slaves https://peh.dicta.org.il/book/prietshaim/prietshaim-478> Tshuva on Ship Insurance https://peh.dicta.org.il/book/prietshaim/prietshaim-188> Tshuva on Sefer Torah https://peh.dicta.org.il/book/prietshaim/prietshaim-407> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

Yichud, Pilegesh, Sefer Torah - Document for Daf 21 by Simon Wolf

Kitzur 52 [12.16] Siman 28 Sif 1-10 Writing/Buying Sefer Torah, Seforim, Sitting On Bench With Sefer

Kitzur Yomi 45 [12.9] Siman 23:24-end [Kadish, Hagbaah, Escorting Torah, Traveling With Sefer Torah]

Kitzur Yomi 46 [12.10] Siman 24:1-6 [Letter Missing, Cracked in Sefer Torah, When To Ask A Child]